LIBRARY OF CONGRESS. 

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UNITED STATES OF AMERICA. 



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Sated to the Utteeiost. 



By W. McDonald, 



Author of "Scriptural Way of Holiness? 9 "New Testament 
Standard of Piety," &c. 



"Wherefore He is able also to save them to the uttermost 

that come unto God by Him, seeing He ever liveth to 

make intercession for them." — Heb. vii. 25. 






J 



BOSTON : 

Mcdonald & gill, publishers, 

Office of the Christian Witness, 
36 Bkomfield St. 



*& 



Entered, according to Act of Congress, in the year 1885, 

by Mcdonald & gill, 

In the Office of the Librarian of Congress at Washington. 



The Libra kv 
of Cong k ess 



WASHINGTON 



LC Control Number 




tmp96 027655 



PREFACE. 



We have long felt the need of a small, 
cheap work, on the subject of Christian holi- 
ness, suitable to place in the hands of such as 
are earnestly seeking a better spiritual life — 
a work, unincumbered by multiplied human 
authorities, and unnecessary dogmatising, — 
which should, at the same time, clearly ex- 
plain the doctrine, and properly direct the 
seeker to the attainment of the experience. 

This we have sought to do in this little 
volume. We have guarded the doctrine 
against some of the more common errors into 
which many honest hearts, who are seeking 
light, are liable to fall, and pointed out the 
method by which souls may become estab- 
lished in this grace. We trust it may help 
some honest seeker to see more clearly the 
meaning of " an uttermost salvation," and to 

3 



PREFACE. 



experience more satisfactorily that " the blood 
of Jesus Christ cleanseth from all unright- 



eousness." 



W. McDonald. 

June 10, 1885. 



CONTENTS. 



SAVED TO THE UTTERMOST ... 7 

WHAT IS SCRIPTURAL HOLINESS? . 25 

HOW MAY WE OBTAIN HEART PURITY? 35 

HOW MAY I KNOW IT? .... 57 

THE ESTABLISHMENT OF BELIEVERS IN 

HOLINESS 66 

5 



Saved to the Uttebmost. 



The inquiry coming from thousands of 
burdened hearts all through the Church, is 
not, What degree of piety is needed to insure 
acceptance with God, and membership in the 
household of faith ? but, What is the believ- 
er's privilege under the reign of grace ? To 
what extent have we the promise of being 
saved in this life ? For an answer to such in- 
quiries, we must consult the Holy Scriptures, 
and human experiences. If we are not war- 
ranted by the Word of God to look for entire 
deliverance from sin in this life, it would be 
absurd for any one to assume that he had ex- 
perienced such deliverance. And if no such 
deliverance has ever been experienced by be- 
lievers, though earnestly sought, a doubt 



8 SAVED TO THE UTTERMOST. 

might properly exist as to whether the Word 
of God had been correctly interpreted. 

We are taught in the New Testament that 
we may be saved completely. Heb. vii. 25 : 
" Wherefore, He is able also to save them to the 
uttermost, that come unto God by Him." The 
term " uttermost " in this Scripture signifies, 
to the farther est extent ; the greatest degree ; 
the most distant point. It has been affirmed 
that the term " uttermost " has reference more 
to duration than to completeness; and that 
this view is sustained by the marginal read- 
ing, " evermore" But the ablest expositors, 
as well as the New Version, repudiate the 
marginal reading as misleading. 

Oleshausen says, " eis to panteles does not 
signify evermore^ but completely, i. e., per- 
fectly." 

Lange insists that it means, "completely, 
to the very consummation ; eis to panteles is 
erroneously referred to time: the reference 
is not to His saving always, or forever, but 
to His saving completely those that come unto 



SAVED TO THE UTTERMOST. 9 

Him. The perpetuity of His priesthood en- 
ables Him to carry through the salvation 
which He has commenced." 

Dean Alford says : " Some take eis to pan- 
teles of time : He is able ever to save, or, He 
is able to save forever. But this is not the 
meaning of the word. Bleeh has shown by 
very many instances, that completeness, not 
duration, is its idea ; as indeed its etymo]ogy 
would lead us to expect." 

Delitzsch has the following : "His to panteles, 
perfectly, completely, to the very end, but 
without, necessarily, any reference to time. 
Christ is able to save in every way, in all 
respects, unto the uttermost; so that every 
want and need, in all its breadth and depth, 
is utterly done away." 

The New Version has expunged from the 
margin the word " evermore" and substituted 
" completely " in its place, which agrees with 
the views of the eminent commentators just 
quoted. In fact, there is no word which more 
fully expresses the completeness of salvation. 



10 SAVED TO THE UTTERMOST. 

The Divirie ability is pledged for a finished 
salvation — a completed work. 

It would seem, then, that ample provision 
has been made for our complete salvation. 
The only thing needed to secure such a de- 
liverance is to come to God by Christ. 

Before attempting to define the doctrine, it 
may be well to guard the reader against sev- 
eral errors, over which many honest souls 
have stumbled. 

In considering this subject we are incliDed 
to go to one of two extremes — either place 
the standard too high, and by so doing, turn 
honest minds away from it as an impossible 
attainment ; or place it too low, and thus in- 
spire in ordinary believers no aspirations for 
its possession. 

"If you would hit a mark," says Mr. 
Fletcher, " you must know where it is. Some 
people aim at Christian perfection ; but, miss- 
ing it for angelical perfection, they shoot 
above the mark, miss it, and then peevishly 
give up their hopes. Others place the mark 



SAVED TO THE UTTERMOST. 11 

as much too low ; hence it is that you hear 
them profess to have attained Christian per- 
fection, when they have not so much as at- 
tained the mental serenity of a philosopher, 
or the candor of a good-natured, conscientious 
heathen." — Works, vol. ii. p. 634. 

1. We place the mark too high when ive 
make it to consist in perfection of conduct. 

Infallibility is not a fruit of grace. While 
human ideals of perfection leave no margin for 
innocent mistakes and unavoidable errors, Di- 
vine ideals allow many to exist in connection 
with perfect love. A perfectly faultless being, 
according to human judgment, was never 
found among men. No person has yet lived 
of whom serious complaint was not made by 
some one, not even " the man Christ Jesus." 
In Him was no sin. He was " holy, harmless, 
undefiled and separate from sinners." "In 
Him was no guile." This is the Divine esti- 
mate of the Man. But this is not the judg- 
ment formed and expressed with regard to 
His conduct by many among whom he lived, 



12 SAVED TO THE UTTERMOST. 

to whom He preached, and for whom He la- 
bored and died. They said, " He had a devil 
and was mad ; " " that He cast out devils 
by the prince of devils ; " He was a " wine- 
bibber," a Sabbath-breaker, disloyal to the 
government, and ought to die. Surely, if 
they called the " master of the house Beelze- 
bub," we may expect that they will say some 
unhandsome things of His household. 

Job is a case in point. God declared that 
Job was a " perfect man," and asked Satan if 
he had considered that fact. Judging from 
the conduct of Satan, it is fair to infer that 
he responded in the negative. He insists 
that Job serves God from selfish motives, and 
if the things with which Job had been hedged 
about were removed, he would cease to give 
evidence of that perfection which had been 
attributed to him. Permission was given to 
strip Job of every earthly good. When 
houses, flocks, herds, servants and children, 
were all destroyed, Job, surveying the utter 
desolation, exclaimed, " The Lord gave, and 



SAVED TO THE UTTERMOST, 13 

the Lord hath taketh away, blessed be the 
name of the Lord." 

Satan returned to the attack, and insisted 
that though Job's earthly blessings were gone, 
his selfishness was manifest in his care of his 
person, and that should God touch his flesh 
he would curse him to His face. Satan was 
allowed to do his worst, without taking life. 
Job's sufferings were almost beyond human 
conception, and quite beyond human endur- 
ance. But in the midst of his deepest physi- 
cal suffering and mental sorrow, without 
earthly comfort or human sympathy, with the 
face of God and man seemingly against him, 
he looks up confidently to God and says, 
" Though He slay me, yet will I trust in 
Him." Finally, Job's integrity is vindicated 
in the declaration, " In all this Job sinned not, 
nor charged God foolishly." But with this 
history before us, and God's declaration with 
regard to Job's character, it would not be diffi- 
cult to find any number of people who are 
ready to declare that Job was not perfect — 



14 SAVED TO THE UTTERMOST. 

very far from it ; that he was full of imper- 
fections. Our only answer is that Satan 
affirmed the same thing, and God, who know- 
eth the heart, denied it. 

Human estimates of perfection differ, re 
would seem, from the Divine. Men judge by 
the outward appearance ; God judgeth by the 
heart. It is a matter of devout gratitude to our 
heavenly Father that when He said to Abra- 
ham, " Walk before Me and be thou perfect," 
He did not say, " Walk before the world and 
be thou perfect." Abraham could be perfect 
after God's ideal, but not after man's. We 
can be " perfect before Him in love," but not 
perfect before the world in conduct. God 
judges the act by the motive ; but we are not 
able to weigh the motive ; consequently, our 
judgment of the character of acts becomes 
-erroneous. We are not speaking of sins, 
such as violations of the moral law ; but of 
errors in conduct, mistakes in judgment, etc. 
To the human observer, these errors and mis- 
takes may seem to indicate a wrong state of 



SAVED TO THE UTTERMOST: 15 

heart ; while God sees that they may spring 
from motives as pure as those found in the 
heart of an angel. We repeat, then, that a 
perfectly faultless life, in the judgment of 
men, may not be looked for in this world. 
So long as a difference of judgment exists 
among men with regard to given conduct, so 
long will a difference of opinion exist with 
regard to the motives which prompt to such 
conduct ; and this ignorance of motives which 
underlie actions, must ever lead to erroneous 
judgment as to the moral character of actions. 
Hence we come to the conclusion, that to de- 
mand perfect conduct, according to human 
ideals, is to raise the standard of holiness too 
high. It may exist with a thousand mistakes 
and infirmities. It is u love made perfect," 
and not judgment made infallible. 

2. We place the mark too high when we 
make it to consist in absolute perfection. 

On no one point do opposers of entire 
sanctification manifest a greater want of can- 
dor, or intelligence, than on this. They - ' l 



16 SAVED TO THE UTTERMOST. 

have it that those who hold the doctrine o£ 
perfect love, or Christian perfection, believe, 
teach, and profess, absolute perfection- Such 
an idea forms no part of their creed, and never 
enters into their professions. They have ever 
insisted that absolute perfection is not only 
impossible to mortals, but that it can be pos~ 
sessed by no being in the universe except the 
infinite God. Not the holiest angel that lives 
and burns in the presence of God is absolutely 
perfect, much less mortals. 

The perfection of which we speak, is a per- 
fection which belongs to Christians ; hence, 
called " Christian perfection." In quality it 
is as God's, for " as He is so are we in this 
world"; but in quantity it falls infinitely 
short of His. It is like God's, but not His. 
We repeat, perfection in quality is ours ; per- 
fection in quality and quantity, is His. So 
that we can be "perfect as our Father in 
heaven is perfect," and yet not be as God in 
perfection. 

It is not unfrequently affirmed that there 



SAVED TO THE UTTERMOST 17 

is nothing perfect in this world — we need 
not look for perfection here. And yet we 
admit perfection in the kingdoms of nature 
and art, while we deny it in the kingdom of 
grace. We pronounce the flower perfect, the 
crystal perfect, the beast perfect ; and no one 
thinks of calling in question the correctness 
of the affirmation. We say that the musician 
who renders the " Messiah " or the " Creation " 
correctly, does it to perfection ; and an intelli- 
gent audience applauds the announcement. 
We pronounce the portrait which bears a 
strong resemblance to the original, a perfect 
likeness ; and no one questions the statement. 

Has God presented us perfect specimens of 
His workmanship everywhere in nature, and 
utterly failed to do it in the realm of grace, 
where it is to be supposed that He would 
likely exhibit His greatest skill and power ? 
And is it true that man can do, perfectly, 
almost everything, except love God, and in 
this He is full of imperfection ? 

We pronounce objects perfect which serve 



18 SAVED TO THE UTTERMOST. 

the end for which they were assigned. They 
may not be adapted to accomplish other ends ; 
but if they do what their inventor intended 
they should do, they are in that sense perfect. 
It is no evidence that the machinery of a 
watch is not perfect, because it will not run a 
railroad train, nor that a locomotive is not 
perfect because it will not keep time. The 
locomotive was made to draw a train of cars, 
and a watch to keep time. If they do each 
the work they were intended to do, they are 
perfect. 

It is no evidence that man may not be per- 
fect in the sense in which God intended him 
to be, because he is not perfect in a sense in 
which God never intended. Man was not 
made to be an angel in this world, nor a God 
in the next ; but simply to love God with all 
his heart. God made him for this. He pos- 
sesses the perfection of saints on earth, which 
is "perfect love," or "love made perfect." 
This is the perfection possible in this life. 

3. We place the mark too high when we insist 



SAVED TO THE UTTERMOST. 19 

that it places its possessor beyond the possibility 
of being tempted. 

That holy beings have been tempted, the 
Bible clearly affirms. How it was done, 
we must leave the reader to conjecture. 
Passing by " the angels who kept not their 
first estate," and our first parents, who were 
created " in the image of God," which con- 
sisted in " righteousness and true holiness," 
we come to our Lord Jesus Christ, who was 
" tempted in all points like as we are " (Heb. 
iv. 15) ; He even "suffered, being tempted" 
(Heb. ii. 18). If Jesus, who was "pure, un- 
defiled, and separate from sinners"; who 
" knew no sin " ; in fact, who was " without 
sin," could be tempted " in all points like as 
we are " ; if He could " suffer, being tempted," 
then there is no inconsistency in affirming 
that we may be holy, and yet be tempted. It 
is not necessary that we have sin in the heart 
in order to be tempted, any more than that 
Jesus should have sin in His heart in order to 
be tempted. The world and Satan still re- 



20 SAVED TO THE UTTERMOST. 

main to oppose, though the " old man," the 
" carnal mind," is destroyed. 

4. We place the mark too high when we in- 
sist that if attained, its possessor can never 
fall. 

The question has been often asked, " How 
can one fall, in whom is no sin ? " We may 
not be able to answer the question satisfac- 
torily, nevertheless the stern fact meets us, 
that such an event has transpired ; holy be- 
ings have sinned and fallen ; and what has 
been, may be again. Holy angels kept not 
their first estate, but were cast down to hell. 
Our first parents were holy, and yet they 
sinned and fell. Here are the facts which 
overturn all opposing theories. 

Entire sanctification does not make men 
impeccable, as the theologians would say ; 
that is, render them incapable of sinning. 
They are still exposed to all the dangers of 
human probation, free to stand, but at the 
same time liable to fall. To be saved from all 
sin will surely make it more certain that we 



SAVED TO THE UTTERMOST. 21 

shall not fall. To have all our foes on the 
outside is more safe than to have them both 
within and without. Salvation is by faith, 
from first to last, and he who stands at all 
must stand by faith. 

Having considered, briefly, this aspect of 
the subject, let us examine the other extreme, 
in which it is placed too low. We are about 
as liable to fall into error in the one direction 
as in the other. 

1. We place the mark too low when we make 
it to consist simply in freedom from committing 
sin. 

It is thought that we can never be saved 
from committing sin ; meaning, thereby, vol- 
untary sins, — sins, known to be sins at the 
time they are committed. But surely this 
cannot be, for " he that committeth sin is of 
the devil " ; and " he that is born of God sin- 
neth not." " In this," viz., that one sins and 
the other does not, " the children of God are 
manifest," says St. John, " and the children 
of the devil." " This means habitual sinning," 



22 SAVED TO THE UTTERMOST. 

says one. No, it does not say habitual sin- 
ning; but simply, " committetli sin." 

Freedom from committing sin belongs to 
the justified believer. No man can retain his 
justification and commit sin. Entire sancti- 
fi cation is far in advance of merely freedom 
from the voluntary commission of sin. This 
is too low a standard for entire sanctification. 

2. It is placed too low, again, when it is made 
to consist simply in freedom from condemna- 
tion. 

A profession of freedom from condemna- 
tion is regarded by many, equivalent to a 
profession of freedom from depravity; and 
persons who make such a profession are re- 
garded as wholly sanctified. 

This is a low idea of heart purity, as free- 
dom from condemnation belongs to the justified 
state. " There is therefore now no condem- 
nation," says St. Paul, " to them who are in 
Christ Jesus." 

No man is a Christian who is not " in Christ 
Jesus " ; and as none who are " in Christ 



SAVED TO THE UTTERMOST. 23 

Jesus " are condemned, it follows, that free- 
dom from condemnation is the normal state 
of a child of God. As no man can be justi- 
fied and condemned at the same time, and as 
no man can be a Christian without being justi- 
fied, it follows that every Christian must live 
without condemnation, or he is condemned ; 
and being condemned, is not justified; and 
not being justified, he is not a Christian at all, 
because he is not "in Christ Jesus." 

Condemnation comes of actual sin, or wil- 
ful neglect of duty. Actual sins separate the 
soul from God, so that no man can maintain 
his justification who is not saved from the 
commission of sin, and is consequently free 
from condemnation. 

Conversion is no inferior work. It is a 
change so great as to be called a " new crea- 
tion." If it is genuine, it will stop men from 
committing sin, and free them from the con- 
demning power of the law, and make them 
obedient to all of God's commands. Do not 
call this entire sanctification : it is far below 
that exalted state. 



24 SAVED TO THE UTTERMOST. 

Let us repeat, that we must not look too 
high on the one hand, nor too low on the 
other. If we aim at Christian holiness and 
miss it in directing our efforts to the attain- 
ment of the perfection of angels, we shall 
overshoot the mark, and very likely give up 
our hope and abandon the subject. If we 
place it too low, we may make a profession of 
entire sanctification, when, as Mr. Fletcher 
very justly says, " we have not so much as 
attained the mental serenity of a philosopher, 
or the candor of a good-natured, conscientious 
heathen/' 

We shall seek in the following chapter 
to describe the state of grace at which 
we are to aim, with the confident expectation 
of obtaining it. 



SAVED TO THE UTTERMOST. 25 



CHAPTER II. 

AFHAT IS SCRIPTURAL HOLINESS? 

There is an attainment of holiness for 
man in the body, variously described in the 
Scriptures as " heart purity," the " body of sin 
destroyed," " dead indeed unto sin," " sancti- 
fied wholly," "perfect love," "perfect holi- 
ness," " perfection," " loving God with all the 
heart," etc. What is the state of grace which 
these terms are employed to describe ? What 
is it to be perfected in holiness ? 

It is to be cleansed from all actual sin and 
original depravity. Sin exists in the soul 
after two modes or forms, — actual and origi- 
nal, — the sins we have committed, and the 
depraved or sinful nature inherited, which 
was ours before we were conscious of sinning. 
This latter is called, " the body of sin," " our 



26 SAVED TO THE UTTERMOST. 

old man," " the carnal mind," etc., while the 
former is described as " transgression," " com- 
mitting sin," " my iniquity," etc. 

From the first — actual sin — comes our 
guilt, and conscious condemnation. We are 
guilty only for what we do — for what we 
are personally responsible. Our personal 
transgressions meet us like an armed man, 
and our cry is, " Pardon my iniquity, for it is 
great." "God be merciful tome a sinner." 
God hears that cry, and takes away all our 
sins, so that, " as far as the east is from the 
west, so far God removes all our transgres- 
sions from us." This is the great work of 
conversion, the new birth, or the new creation. 
We are saved from all our transgressions. 

The second form of sin, is called original. 
It is that state which we call sinful, but it is 
more properly depravity, or that perverseness 
of our nature which comes of the fall. It was 
in us before we were responsible for our acts. 
This latter state cannot be reached by pardon, 
for pardon can only extend to actual trans- 



SAVED TO THE UTTERMOST. 27 

gressions, or what we are personally responsible 
for. We are not responsible for original de- 
pravity, for it was born with us, and is not 
removed at conversion. Let us illustrate the 
idea. 

Mr. A. was converted — had a clear experi- 
ence. He was full of joy. 

" Jesus all the day long, 
Was his joy and his song/' 

He felt no sin ; therefore judged he had none. 
It did not stir ; therefore he imagined it did 
not exist. He went on for weeks without a 
doubt, and without a cloud. He performed 
every duty, and was seeking only the Divine 
will. But in the midst of his duties and his 
joys, a man insulted him, and instantly a feel- 
ing of anger arose in his heart ; for it is in 
the heart that anger has its seat. It did not 
come to the lips, for it was suppressed at 
once. But he felt the fire within, and won- 
dered whence it came. He is humbled before 
God, and feels for the moment that possibly 



28 SAVED TO THE UTTERMOST. 

he has backslidden. But when he carefully 
examines the case, he is sure he has not back- 
slidden, but has, to the best of his knowledge, 
been striving to do God's will. He does not 
feel condemned for the presence of anger, for 
it was not there at his bidding, and on its first 
appearance he sought to crush it, and did 
repress it. But whence came that feeling of 
anger ? It belonged, no doubt, to that lower 
stratum of evil in his nature — that, original 
depravity, which was not removed when his 
sins were all forgiven. 

To get rid of this original depravity is the 
work of heart cleansing, of entire sanctifica- 
tion. 

A pure heart, then, is one from which all 
sinful desires and tempers have been removed, 
such as pride, unbelief, envy, anger, impa- 
tience, and love of the world. These evils no 
longer exist to annoy the soul; they have 
been cleansed by the blood of the Lamb. 
Humility has taken the place of pride ; faith 
has expelled unbelief ; love quenches the fires 



SAVED TO THE UTTERMOST. 29 

of anger, and long-suffering puts an end to 
impatience. Hence a pure heart is one into 
which has come the unmixed graces of faith, 
humility, patience, resignation, meekness and 
charity. 

So much as this would seem to be the radi- 
cal, primary meaning of the term pure. " En- 
tire separation from all heterogeneous, or 
extraneous matter ; clear, free from mixture ; 
as pure water, pure air, pure silver or gold." 
— Webster. 

Its theological meaning, according to the 
same authority, is " freedom from moral 
defilement ; without spot, not sullied or tar- 
nished; incorrupt, undefiled by moral turpi- 
tude ; holy." 

The Greek term, Jcatharos, means clean, pure, 
clear ; and occurs in such texts as, "Blessed 
are the pure in heart." " Charity out of a 
pure heart." " Holding the mystery of faith 
in a good conscience." " Them that call on 
the Lord out of a pure heart." "Pure re- 
ligion and undefiled." "Clothed in pure 



30 SAVED TO THE UTTERMOST. 

white linen." "The city was pure gold," 
etc. 

This state is one in which the heart is sim- 
ply freed from all that is impure — a clean 
heart. It is a heart from which has been re- 
moved everything which does not accord with 
the Divine will. A fully-saved heart can look 
up into the face of Jesus, and without mental 
reservation, say, " Thy will be done," while 
the whole nature responds, " Amen." This 
is entire holiness. There is nothing higher 
than this, when properly understood. 

But this extends far beyond words and de- 
sires and forced consent. It means, " Thy 
w r ill be done " at all times, on all occasions, 
and under all circumstances. It is, " Thy will 
be done " in want as well as plenty ; in sick- 
ness as well as health ; when the lights of our 
home go out, as when they shine with un- 
dimmed brightness. To be able to say, under 
every sorrow-stroke, as well as when sur- 
rounded by every earthly good, " Thy will be 
done," and say it from a full heart, and feel 



SAVED TO THE UTTERMOST. 31 

that our heavenly Father knows that our 
heart goes with our words, is evidence that 
sin is gone, the heart is pure, and Jesus has 
full control. But if depravity remains, it 
will rebel and refuse to yield. While we may 
be able to control it and keep it under, it 
complains that it is ill-used, and cannot sub- 
mit. But to have 

" A heart in every thought renewed, 
And full of love Divine; 
Perfect, and right, and pure, and good, 
A copy, Lord, of Thine," 

is to be saved from all sin, and made perfect 
in love. A soul in possession of such a bless- 
ing can sing, — 

" Thou art the sea of love, 

Where all my pleasures roll, 
The circle where my passions move, 
And centre of my soul." 

There is no longer a conflict between the in- 
clinations and the judgment. The desires are 
no longer at war with the will. The seat of 
war has been mainly changed. Formerty we 



32 SAVED TO THE UTTERMOST. 

not only contended with outward foes — the 
world and Satan — but with inward enemies 
-r- our own unholy desires and tempers. Now 
the citadel is purged, the heart made pure, 
the enemies are without, and the fort royal is 
all friendly to the King. The warfare has 
not come to an end, but must be continued 
to the close of life ; but our foes are all with- 
out. 

Many and great are the blessings which 
come of this inward purity. 

1. The question of our relation to God is 
settled. Until we are fully saved, such are 
the ups and downs with most Christians, that 
they have occasion often to inquire, 

"Am I Ilis, or am I not?" 

The light, if it shines at all, shines dimly. 
While this is not the case with all, it is the 
case with the great majority. 

But a pure heart puts an end to all doubt 
touching these questions. The assurance of 
sonship— that Christ is my Saviour, and that 



SAVED TO THE UTTERMOST. 33 

my name is written in heaven — becomes as 
clear as mid-clay splendor. 

2. The heart, being cleansed, is in a proper 
state to be filled with the Divine personalities. 
Before, there were obstructions. While sin 
did not reign, because under subjection, it 
still existed and prevented the indwelling of 
God, of Jesus, and of the Holy Ghost, in 
their fulness. But when sin was expelled, 
Jesus came in to abide forever. The Holy 
Spirit has unrestricted liberty to fill the soul 
with Himself. And then may we be " filled 
with all the fulness of God." 

3. When the heart is pure, it is in the best 
possible state to enlarge and develop. Then, 
and not until then, is it capable of symmetri- 
cal growth. We do not say that the. heart 
may not, and does not grow in a purely justi- 
fied state ; but it is a sad fact, that very few 
seem to make any perceptible progress, if, in- 
deed, they do not decline. Their inward foes 
constantly cripple them, making it difficult for 
them to hold their own ; while in a great ma- 



34 SAVED TO THE UTTERMOST. 

jority of cases, they are overcome and fall 
into condemnation, if not into the very snare 
of the devil. When sin is cleansed from the 
heart, the only obstruction to growth is re- 
moved. It is like removing weeds from the 
soil from which you expect vegetables. They 
choke, they hinder, they dwarf every good 
thing around them. Exterminate them, and 
the vegetables have unobstructed growth, and 
a rich harvest may be expected. Eemove 
sin from the heart and the growth of the 
Christian will become symmetrical and rapid, 
and he will become strong for labor and brave 
for the battles of the Lord. 

Having described what holiness is, and 
some of its peculiar characteristics, we pro- 
pose to consider the inquiry, How may it be 
obtained ? 



SAVED TO THE UTTERMOST. 35 



CHAPTER in. 

HOW MAY WE OBTAIX HEAET PURITY? 

This is a difficult question to answer so 
that all minds may easily comprehend it. 

We need to be assured of two or three 
things if we would be successful in our efforts 
in seeking heart purity. 

1. That we are freely justified. 

If we are not clear in our justification, we 
are more than likely to make a mistake in 
our experience in entire sanctification. If we 
commence in a backslidden state to seek a 
clean heart, and are blessed with pardon 
alone, and mistake that for complete cleans- 
ing, we shall find ourselves in great per- 
plexity. We very much doubt if a person, in 
seeking restoration to the Divine favor, ever 



36 SAVED TO THE UTTERMOST. 

advances, at first, beyond the point from 
which he fell away. Such know nothing, ex- 
perimentally, beyond that first attainment, 
and it is not to be presumed that their faith 
extends beyond their intelligence. 

We have no doubt but that a soul, who has 
once known and lost the grace of perfect love, 
and with it justification, may, by the grace of 
God, regain the whole by one act of faith. 
They have been over the ground and know 
what there is to possess. Let every one, then, 
who seeks heart purity, be sure that they are 
already in the Divine favor — already know 
their sins forgiven. This is a good and proper 
starting-point for the land of perfect love. 

2. Do not commence with the understand- 
ing that you must know everything about 
the subject before you trust God, through 
Christ, to purify your heart. There are many 
things you will not know, and cannot know, 
until you have the experience. If I were 
desirous of visiting some, to me, unknown 
land, — unknown, I moan, except from re- 



SAVED TO TEE UTTERMOST. 37 

ports of those who had been there, — it would 
be an unreasonable demand on my part to 
require perfect information with regard to all 
the various appearances of the way, and all 
the possible contingencies of the journey, be- 
fore I would consent to set out. It would be 
quite enough, says one, for me to have satis- 
factory evidence that the land was accessible, 
that the way was feasible, and that the proper 
exercise of my natural powers of body and 
mind would bring me there. If I were wise t 
with these evidences before me, I should no 
longer speculate upon matters which I could 
never fully understand until they came under 
my own personal observation. 

3. Be sure you do not seek another's ex- 
perience. Many persons are liable to fall into 
this error. They have heard some wonderful 
experience related. It has the elements of 
the marvelous in it. There was the " rushing 
wind," the " tongue of fire," the angelic rap- 
ture, the prostration of the body, the third- 
heaven vision, either in the body or out of 



38 SAVED TO THE UTTERMOST. 

the body. Or, there may have been the 
absence of these ecstasies, and the " still 
small voice, 55 the speechless awe," the "soul- 
rest," the hush of peace, the " heaven of 
love." But if you would be successful, seek 
none of these. Do not seek any particular 
experience, for, generally, what you seek is 
not what God sees is best for you. Seek 
Christ, the Cleanser. He will give you such 
an experience as will be suited to your tem- 
perament, and to the work to which He calls 
you. 

4. Do not make the mistake, in seeking 
heart purity, of seeking it from selfish 
motives. 

This may seem an unnecessary warning. 
But we are liable to fail at this point. We 
are not useful, we are not happy, we are not 
successful in Christian work. We see others 
more useful, more successful, more happy, 
and we are impressed that it is because they 
are more holy. If we were more holy, we, 
too, would be able to pray with more free- 



SAVED TO TEE UTTERMOST. 39 

dom, speak with greater power, and draw 
around us a more enthusiastic crowd. We 
would be more popular, more sought after, 
more influential, more useful. There may be 
more or less of selfishness mixed with all of 
this. There is one reason assigned by God 
why we should be holy, — not that we may 
be happy, or useful, or popular, — but, "Be 
ye holy, for I am holy." We are to be holy 
that we may be like our Father, and our elder 
Brother. We are to be holy because God has 
commanded it, and because it is right that we 
should be holy. We should be holy if we 
are not happy, if we are not popular, if 
we are not useful, — provided God has com- 
manded it. He can get along with this world 
if we are neither popular nor useful in it; 
and as for happiness, we can better afford to 
be without it here than to be without heaven 
hereafter. We do not mean to insinuate that 
happiness and usefulness do not come of holi- 
ness, but they should not be the motives which 
prompt us to seek it. 



40 SAVED TO THE UTTERMOST. 

5. No great progress is made in seeking en 
tire sanctification, until it becomes the all-ab 
sorbing subject of the soul's longings. There 
must be a deep conviction for holiness ; a 
loathing of the evils of the heart, and a cry 
for God which will not be denied. Such con- 
viction does not necessarily imply condemna- 
tion, but soul-need. Condemnation comes of 
actual transgression, while conviction for holi- 
ness comes of felt depravity. Until we desire 
purity of heart more than we desire any earth- 
ly good ; until we are willing to make any 
sacrifice to obtain it ; until we are willing to 
actually part with life itself rather than not 
secure it, it will elude our grasp. 

It often occurs that such soul-appalling 
views of one's impurity are presented, that 
the soul almost gives up in despair, and con- 
cludes they were never converted, or if ever 
converted, they have lost the blessing. Such 
views should not discourage us. God is show- 
ing us our heart as we have not seen it be- 
fore, that we may press our way to the foun- 
tain of cleansing. 



SAVED TO THE UTTERMOST. 41 

If we would succeed in seeking heart 
purity, we must — 

I. See that oar consecration is complete. 

By consecration we mean an unreserved 
devotement of ourselves to God, bringing 
body, soul, talents, possessions, reputation — 
all our " being's ransomed powers " — to God. 

It is claimed that we do all this at con- 
version, and have no need to repeat it. They 
who say this know little of what consecration 
means. But as we do not wish to divert the 
reader's attention from the one important 
point, by controversy, we will simply state 
what all must confess to be true. 

1. When we came to God for pardon we 
had no intelligent idea of what was meant by 
consecration, if, indeed, we had ever heard 
the word in such connection. Now, we know 
its import, and are able, to some extent, to 
see the propriety of the duty. 

2. When we came to God for pardon, we 
were dead in trespasses and sins, and must, of 
necessity, bring dead powers. Indeed, we 



42 SAVED TO THE UTTERMOST. 

were felons, and had nothing to consecrate. 
We were under sentence of death, awaiting 
execution. Free pardon or endless doom was 
all we could expect. Talk of a felon making 
his will, and consecrating himself and his ef- 
fects to the government ! Bishop Taylor re- 
lates the case of a man tried and convicted 
of murder, and sentenced to be executed. 
Every effort which social influence and wealth 
could make for his pardon, or the commuta- 
tion of his sentence, was made; but all in 
vain. When the fact was finally made known 
to the wretched man that he must die, he 
said to his counsel : " Bring me some station- 
ery: I want to make my will." His friend 
said to him : " Doctor, if you will consider a 
moment, you will see that you have no power 
to make a will. In the eyes of the law you 
•are as much a dead man as you will be after 
your execution." The doomed man saw the 
point, and turned away and wept. This is 
our condition on our approach to Christ for 
pardon. We are doomed to death — "con- 



SAVED TO THE UTTERMOST. 43 

(lemned already." Our only hope is in a free 
pardon, which is mercifully granted through 
Jesus Christ our Lord, on condition that we 
make an unconditional surrender as a doomed 
felon. But now, having been "made alive 
from the dead," we are able to bring ourselves 
a " living sacrifice," " which is our reasonable 
service." We are citizens, now, and our civil 
rights are restored to us ; consequently we 
have something to bring. 

3. When we came to God for pardon, we had 
no idea of " hands " and " feet " and " voice " 
and " will " and " heart " and " moments " and 
"silver" and "gold" and "all," to be used 
when, as, and to the extent heaven required. 
We just massed our offering, and said, — 

" Here, Lord, I give myself away, 
'Tis all that I can do." 

Now we come, intelligently praying, — 

" Take my soul and body's powers, 
Take my memory, mind, and will, 
All my goods and all my hours, 
All I know and all I feel, 



44 SAVED TO THE UTTERMOST. 

t All I think, or speak, or do — 
Take my heart, and make it new." 

The difficulty in our consecration will turn 
on some single point. It is very likely to 
centre around some forbidden indulgence, or 
some specially difficult duty. Satan will turn 
us from the path at this point if possible. He 
will magnify a mole-hill into a mountain, and 
persuade us to believe that we can never suc- 
ceed. He may tempt us to believe that if we 
are entirely sanctified, God will impose upon 
us duties which we shall not be able to per- 
form, or demand of us acts which will render 
us odious in the eyes of intelligent people. 

It is not to be supposed that God will re- 
quire anything which He will not give us 
power to perform. God is not accustomed to 
require impossibilities of His people. We 
-may be assured that whatever God demands, 
He will see that we are able to perform. 

Then, God has as much respect for what is 
proper, as we have. He would not be likely 
to require of us any outlandish acts, such as 



SAVED TO THE UTTERMOST. 45 

would prejudice His cause; and any acts 
which He approves, and which will promote 
the interests of holiness, should be cheerfully 
performed by us. 

This unwillingness to submit to God and 
allow Him to " direct our paths," is the clear- 
est evidence that we do not fully devote our- 
selves to Him. There is no more beautiful 
description of entire consecration than that 
found in Miss Frances Ridley Havergal's 
hymn. Let us consider it in detail : — 

" Take ray life and let it be 
Consecrated, Lord, to Thee." 

This includes the whole being. Then follow 
the particulars in which we are to be conse- 
crated : — 

" Take my hands and let them move 
At the impulse of Thy love." 

These hands are to be consecrated to God, so 
that they shall perform His bidding. What- 
ever our hands do, must be done for Jesus — ■ 
all our earthly labor. Business is to be done, 



46 SAVED TO THE UTTERMOST. 

not as the world does it, but as God requires 

— " at the impulse of Thy love." 

" Take my feet and let them be 
Swift and beautiful for Thee." 

Our steps are not only to be ordered of the 
Lord, but we are to heed that ordering. If 
we take a journey — go to this or that place 

— we must see to it that our steps are ordered 
of the Lord. If we are tempted to go to the 
house of pleasure or amusement, we are to re- 
member that our feet are consecrated to God, 
and are to run only in the ways of His com- 
mandments. 

" Take my voice and let me sing 
Always, only, for my King." 

If we have been accustomed to sing those 
songs which do not tend " to the knowledge 
and love of God," thev must be abandoned 
for Jesus, and our singing mnst be for Him. 
And this is not to be done for a brief season, 
but " always " ; not a part for the one and a 
part for the other, but " only for our King." 



SAVED TO THE UTTERMOST. 47 

" Take my lips and let them be 
Filled with messages from Thee." 

If we have used our lips in speaking evil of 
others, or for vain and foolish conversation, 
that must be abandoned now and forever, and 
only words of charity fall from your lips. If 
we have indulged in light story-telling, — 
stories of a questionable morality, — all this 
must come to an end. If we have failed to 
testify for Jesus, from this time to the end of 
life we must be a humble witness for Him. 

" Take my moments and my days, 
Let them flow in ceaseless praise." 

Our time is not our own. Every moment is 
the Lord's, and must be devoted to Him. 
There is no time to squander, no time to spend 
in useless pursuits, no time for mere pleasure. 
Our moments are all the Lord's, and must be 
consecrated to Him. How much time we 
have misspent ! now lost, and lost forever ! 
The little remaining is to be fully the Lord's. 

" Take my will and make it Thine: 
It shall be no longer mine." 



48 SAVED TO THE UTTERMOST. 

We are to have no will of our own. By this 
is meant, that our will is to be in perfect sub- 
jection to the Divine will — that we are to 
have no will opposed to His. Our will is to 
give way at all times, and His is to be recog- 
nized as superior. If our wills are consecrated, 
all else goes without effort. 

"Take my heart — it is Thine own: 
It shall be Thy royal throne." 

My heart is to be kept as the presence-cham- 
ber of the King. He only has a right to its 
occupancy; and if another is to be admitted, 
it must be by His permission, and it must not 
be another that will cause us to divide our 
affections. 

" Take my love, — my Lord, I pour 
At Thy feet its treasure-store." 

■ We are to consecrate our affections to Him 
— to Him only. If we love others, it must 
be for His sake, and for His glory. 

" Take myself, and I will be 
Ever, only, all for Thee!" 



SAVED TO THE UTTERMOST. 49 

It is finally all included in " myself," — my 
whole being — all I have, all I am, all I can 
or may do — all for Thee, ever for Thee, only 
for Thee. 

This is consecration. It has a wider range 
when taken in detail, but it is all summed up 
in " my will" " myself" 

If we are not fully consecrated, we must 
resolve that this work shall be done at once. 
Ask God to show us what we do not see. 
Let us lay our hearts open to His inspection, 
and be willing that He should see all, and 
know all. The Spirit of God is ever ready to 
help us. He will shine on our darkness, and 
discover all the hidden evils of the soul. At 
every cost, let Him have all — let Him have 
it now — let Him have it forever. We need 
not be deceived — God will not disappoint us, 
but will give us the desire of our hearts. If 
we have reached the point where we are will- 
ing to he whatever God requires, and do 
whatever He commands, and suffer whatever 
His providence may appoint, we are where 



50 SAVED TO THE UTTERMOST. 

we may trust that the work is done. Not 
that it is clone because we have consecrated 
all to God, but, having consecrated all, we 
may believe that God does what He has prom- 
ised to do, " save us to the uttermost." 

II. What are we to believe in order to be 
fully sanctified ? 

We are to believe, — 

1. That God is able to save us from all our 
sins : that there is no want of ability on His 
part. Do we believe this, or have we linger- 
ing doubts on the subject ? Doubt no more. 

2. We are to believe that God is not only 
able, but willing to save us. We may believe 
He is able, but doubt His willingness to save 
us fully, The smallest doubt here bars the 
Spirit's work, and leaves us without a pure 
heart. He must be willing, for He hates sin 
"with perfect hatred, and would rejoice to free 
His people from moral pollution. 

3. We must believe that God is not only 
able and ivilling, but ready to do it now. As 
"noiv is the day of salvation," there can be 



SAVED TO THE UTTERMOST. 51 

no salvation for any time "but noiv. We shall 
find it difficult to bring our hearts to say, 
now. We are so much inclined to place it in 
the future ! — any time but noiv. 

4. To all this must be added a trust or be- 
lief that He doeth it — doeth it when we pray 
— when we ask. 

Take the following promises upon which to 
rest our faith : " Him that cometh unto me I 
will in no wise cast out." We come unto 
Jesus, and this promise covers our case. " If 
ye shall ask anything in My name, I will do 
it." This means, if we ask anything which 
God has promised. Has He promised heart 
purity ? Let Him answer : " If we confess 
our sins, He is faithful and just to forgive us 
our sins, and to cleanse us from all unright- 
eousness." But may I ask and receive it 
now ? Here is the answer : " What things so- 
ever ye desire when ye pray, believe that ye 
receive them, and ye shall have them. Here 
we are required to believe that we receive, 
when we pray, in order that we may have. 



52 SAVED TO THE UTTERMOST. 

But how can we believe that we have, before 
we have ? We cannot ; nor are we required 
thus to do. God does not say, Believe that 
you have ; but believe that yon receive, and 
you shall have. God holds out the gift 
and says, Take it, and make it yours. We 
reach out our hand to receive what is offered. 
And as we reach out the hand, or trust, He 
bestows, and then we have what our faith 
claims. It requires no great effort, and yet 
it is not clear to the unsaved soul. We think 
we must struggle and make a great effort. 
But we shall find in the end that little good 
comes of all " bodily exercise." Faith is so 
simple, so nearly nothing, that we overlook 
its true character. It is not carrying away, 
Samson-like, the gates of Gaza, but it is sim- 
ply leaning over, in our great weakness, upon 
the loving heart of the world's Redeemer, and 
feeling that all our strength is in Him. And 
yet we are not to cease our cry for freedom 
till freedom comes. 

A brother, earnestly seeking heart purity, 



SAVED TO THE UTTERMOST. 53 

and confessing he was so blind he did not 
know how to believe, asked, " What do we do 
when we believe ? " He was told that believ- 
ing was "simply saying Amen, to God " ; and 
as he said it, freedom came to his soul, and 
he rejoiced in the possession of that grace he 
so long and so ardently sought. Many have 
found this great blessing. They are in all 
branches of the Christian Church. Thev all 
tell about the same story. It is with them 
all, simple consecration, or denotement, and 
trust. Then the new life cf freedom is en- 
joyed. 

This second experience differs from the 
first in several particulars; w^e notice only 
two. 

1. In conversion, our sins are pardoned and 
we are fully justified, and become members of 
the household of faith, with a title to our 
everlasting inheritance. In entire sanctifica- 
tion, we are cleansed from all impurity, and 
are made meet for the kingdom of glory. 

2. In conversion, the soul rests from fear, 



54 SAVED TO THE UTTERMOST. 

and no longer feels condemnation for its past 
sins. In entire sanctification, the war within, 
creating discordances, has come to an end. 
The carnal mind has been removed, the old 
man cast out, and the reign of grace is com- 
plete. The troubled one has found 

"A rest where all our soul's desire 
Is fixed on things above; 
Where fear, and sin, and grief expire, 
Cast out by perfect love." 

The experience is variously described. Mr. 
Bramwell says: "My soul was all wonder, 
love, and praise." Mrs. Hester Ann Rogers 
says : " I am conquered and subdued by love. 
. . . Sin — inbred sin — no longer hinders the 
close communion, and God is all my own." 
Dr. T. C. Upham says: "There was no in- 
tellectual excitement, no very marked joy, 
when I reached this great rock of practical 
salvation. But I was distinctly conscious 
when I reached it." James Brainerd Taylor 
says : " All was calm and tranquil, silent and 
solemn, and a heaven of love pervaded my 



SAVED TO THE UTTERMOST. 55 

whole soul." Bishop Whatcoat says : " Sud- 
denly I was stripped of all but love." Bishop 
Hamline says : " I felt it not only outwardly, 
but inwardly. It seemed to press upon my 
whole being, and to diffuse all through and 
through it, a holy, sin-consuming energy. 
For a few minutes, the deep of God's love 
swallowed me up, — all its waves and billows 
rolled over me." 

Let us not be betrayed into seeking any or 
all of these experiences, as experiences. Seek 
Him, the Sanctifier, and " with Himself He 
will freely give us all things." 

Be certain that your consecration is com- 
plete. If a matter arises, of the propriety of 
which you are uncertain, let it go. Give God 
the benefit of the doubt. Let Llim have all, 
and have it for all time. You need not be de- 
ceived here, for if there be anything lacking, 
" God will reveal even this unto you." 
Come honestly, and God will make it 
plain. 

When you have given all, then "rest upon 



56 SAVED TO THE UTTERMOST. 

His promise sure." Never depart. He can- 
not deny Himself. You shall know that the 
work is done. 



HAYED TO THE UTTERMOST. 57 



CHAPTER IV. 

HOW MAY I KNOW IT? 

One hardly need describe, to an ordinarily 
intelligent mind, how he may know that he 
is saved to the uttermost. He will know it. 
As Dr. Daniel Steele very properly says: 
" You will not need to light a candle to see 
the sun rise." 

1. You will know it, because the Spirit of 
Giod will tell you. 

Do you inquire, in what that witness con- 
sists ? It is an inward impression on the soul, 
whereby the Spirit of God immediately and 
directly witnesses to my spirit that all my sins 
are removed, and that I am filled with love. 
It does not differ in manner from the witness 
to our justification, so much as to the thing 



58 SAVED TO THE UTTERMOST. 

witnessed to. This witness cannot be coun- 
terfeited. It will be known. You do not 
hear a voice, nor see a form, nor feel a touch; 
but there conies to your consciousness — to 
your spirit — such an assurance — that you 
cannot mistake it. 

2. Deliverance from doubt, is an evidence of 
heart purity. 

To be able to say with Faber, 

" I know not what it is to doubt,' ' 

is to be far beyond ordinary Christian ex- 
perience. " Lord, increase our faith," is the 
almost constant cry of the average believer. 
He often doubts his own acceptance, and fails 
to believe the promises. Indeed, he is ever 
inquiring, " Is this promise to be taken in its 
broadest sense ? Is there not some qualifica- 
tion to be made ? It seems too good to be 
true." 

But when one enters the valley of bless- 
ing — the blessing of heart purity — doubt 
no longer throws a mist over the soul. The 



SAVED TO THE UTTERMOST. 59 

very element of doubt is removed, and the 
soul " staggers not at the promise of God," 
but is " strong in faith, giving glory to God." 
" Perfect consecration," says Dr. Steele, "is 
the doorway out of the most inveterate unbe- 
lief. This is also the perfect cure for doubt." 
" In Bunyan's immortal allegory there is a 
scene which strikingly portrays unbelief, 
doubt, and faith. Christian and Pliable tum- 
ble together into the Slough of Despond. 
Pliable wallows till he gets out ' on that side 
of the slough which is next to his own house ; 
so away he went, and Christian saw him no 
more.' This is living on the wrong side of 
doubt, and going into the darkness of con- 
firmed unbelief. Christian ' struggled to that 
side of the slough which was fartherest from 
his own house, and next to the wicket gate.' 
He lived on the right side of doubt, and 
reached the Celestial City, while Pliable per- 
ished in the City of Destruction. Christian 
did nobly, but he might have done much bet- 
ter. There was another pilgrim, named Faith- 



60 SAVED TO THE UTTERMOST. 

ful, who, on coming to the same slough, looked 
carefully, and found 4 substantial steps placed, 
even through the very midst of this slough,' 
and walked in safety upon them. These 
steps are the Divine promises, and this char- 
acter, Faithful, represents all perfect believers 
in Christ Jesus, lifted by faith above the 
quagmire while planting their feet upon the 
immutable granite of God's Word." — Love 
Enthroned, pp. 211, 212. 

The pure in heart are properly believers, 
not doubters, and " believing, they rejoice 
with joy unspeakable and full of glory." 
Theirs is a chronic faith — not evanescent — 
not spasmodic — but abiding — a full assur- 
ance of faith, And in this particular their 
faith is distinguished from that found in 
lower states of experience. 

3. Victory over sin, ivithout long-continued 
and painful struggle. 

If victory comes to the regenerate soul, it 
is generally at the end of a long-continued 
and desperate struggle. The battle is hard 



SAVED TO THE 'UTTERMOST. 61 

fought, and defeat is too often the result. 
Charles Wesley has well described this con- 
flict : — 

" When, O my Saviour, shall it be 
That I no more shall break with Thee ? 
When shall this war of passion cease, 
And I enjoy a lasting peace ? 

Now I repent ; now sin again ; 
Now I revive; and now am slain; 
Slain with the same malignant dart, 
Which, O ! too often wounds Thy heart. 

When, gracious Lord, when shall it be 
That I shall find my all in Thee, — 
The fulness of Thy promise prove, 
And feast on Thine eternal love ? " 

To a purified heart, the conflict may be 
sharp at times, but it is brief. Satan comes, 
as he came to Jesus, but finding nothing in 
us — no property to which he can lay claim 
— no contraband goods on board — he fires a 
broadside and retires. There are no enemies 
within to plot our ruin, or betray us into the 
hands of our foe. Indeed, the whole soul is 
friendly to God. It is not divided in its at- 



62 SAVED TO THE UTTERMOST. 

tachments. It can concentrate all its forces 
to resist an attack from the foe, and is not 
obliged, at the same time, to detail one-half 
of its available force to keep in subjection 
disloyalty in the citadel. Mr. A says: "I 
feel free — I have no weights upon my soul. 
I have no evil desires clamoring for gratifica- 
tion." Mr. B says: "I feel clean — I am 
washed — I'm made pure. O the luxury of 
being clean ! There is nothing so sweet as 
being 4 washed in the blood of the Lamb.' ' 
Mr. C saj r s : " I am full of love — I love every- 
body and everything which God has made. 
I love beasts and birds and all nature, and es- 
pecially the souls of men." He sings, with 
Faber : — 

" I love Thee so, I know not how 
My transports to control, 
Thy love is like a burning fire 
Within my very soul." 

He cries out, with John Wesley : — 

" O love, thou bottomless abyss, 
My sins are swallowed up iu thee I ' 



SAVED TO THE UTTERMOST. 63 

4. There is an insatiable desire kindled in 
the sold, to tell others of the bliss, and help 
them to its possession. 

This feeling is well expressed by David 
Brainerd. " I long," he says, " to be a flame 
of fire continually glowing in the Divine ser- 
vice, preaching and building up Christ's king- 
dom to my latest, my dying hour." The jus- 
tified soul feels this, but it is often dampened 
by doubt, and chilled by the spiritual death 
which prevails around. It surrenders to cus- 
tom, and worldly policy, and is too often 
hushed entirely. But in the sanctified soul 
it " becomes a passion, inflaming all the soul 
like a mighty furnace." They must tell it. 
The world and a cold church say, it is a one 
idea with them. They are narrow in their 
views — can see only one thing. This is true, 
properly understood. They have but one idea, 
but that idea is an uttermost salvation. If it 
is narrow, it extends to the outer limits of 
human need. It is true, they see only one 
thing; but it is like losing sight of all the 



64 SAVED TO THE UTTERMOST. 

stars, when the sun is pouring his full-orbed 
light upon us. " It implies such a large mani- 
festation of the Divine presence and love," 
says Mr. Wesley, " that the former in justifi- 
cation, is as nothing in comparison to it." So 
hot is the fire within, and so anxious are they 
that others should experience the blessing, 
that they urge, entreat, and earnestly plead 
with them to come and be fully saved. This 
testimony and earnest appeal is not relished 
by backslidden church members, nor by those 
who seem content to plod on in the " O wretch- 
ed man that I am " way. 

Dear reader, let us urge you to accept the 
doctrine of an uttermost salvation, as set 
forth in this little work, based, as it is, on the 
unerring word of God, and follow the simple, 
and, as it seems to us, plain directions here 
given, and you shall prove that " the blood of 
Jesus Christ cleanseth from all sin." You 
shall be lifted into a higher and more satisfac- 
tory experience than you have yet known; 
such an experience as shall make you more 



SAVED TO THE UTTERMOST. 65 

happy in your soul, more uniform in your 
life, and more useful in your labors. 



66 SAVED TO THE UTTERMOST. 



CHAPTER V. 

THE ESTABLISHMENT OF BELIEVERS IN 
HOLINESS. 

To have the heart established in " unblam- 
able holiness before God" (1 Thess. iii. 13), 
so that it will not oscillate, or vibrate, but re- 
tain its position and relations, is a blessing of 
incalculable value. To be saved from all sin 
is one thing — to retain that experience with- 
out backsliding, is another. 

There is an appalling amount of instability 
in the Church of God. Few, comparatively, 
retain their justification. The same is true 
in relation to entire sanctification, only not 
to the same extent. Mr. Wesley said, that 
very few retained the perfect love of God, or 
became established in holiness, without losing 
the experience several times. A minister — 



SAVED TO THE UTTERMOST. 67 

a doctor of divinity — once said, in the pres- 
ence of several ministers: "I have sought, 
found, and lost, the blessing of entire sancti- 
fication, at least fifty times." In all parts of 
the land, hundreds of ministers and thousands 
of members have professed this grace, who 
now deny it, or make no pretensions to its 
enjoyment. There are others who are classed 
with those who believe in and profess the ex- 
perience, but they are seldom heard from. 
They believe in the doctrine, and when as- 
sailed, defend it. They get blessed at camp- 
meetings, but failing to become established, 
they are soon silent. They do not feel clear 
to confess they do not enjoy the blessing, and 
yet it is a strain upon the conscience to con- 
fess they have it ; consequently they remain 
silent, and soon die. 



The Causes of such Instability. 

A discovery of the cause, may help us in 
a discovery of the remedy. 



G8 SAVED TO THE UTTERMOST. 

1. Want of a definite experience (s a fruitful 
cause of instability. 

There is no substitute for a clear experience 
of heart purity. Defective instruction, or 
good counsel neglected, lead to a defective 
experience. When you hear a professor of 
entire sanctification say, " I profess the bless- 
ing, but have not the witness " ; or, " I love 
God with all my heart, but am not satisfied " ; 
you may be assured that there is a defect 
somewhere. While it is true that we are 
saved by faith, our faith, be it remembered, 
may not grasp the blessing fully. There 
muse be a complete devotement of all 
to God, followed by an unshaken faith in the 
blood that cleanseth us, and a steadv faith for 
the direct witness of the Spirit. No one 
should consider the work complete without 
"the witness of the Spirit. A clear, positive 
experience, is an indispensable aid to stabil- 
ity. 

2. Sight, or sense-walking, is another cause 
of instability. 



SAVED TO THE UTTERMOST. 69 

" We walk by faith, not by sight," is an im- 
portant apostolic announcement. To walk by 
sight is to walk by sense. To walk by sense 
is to walk by feeling. It is to measure our 
piety by our feelings. When our emotions 
run high, we judge we are well supplied by 
grace ; but in the absence of emotion, we con- 
clude we are destitute of grace. This state 
of things will greatly cripple us in our relig- 
ious life. 

Feeling, however, is not to be ignored in 
religion. A religion without feeling is for- 
malism, and a religion of little else than feel- 
ing is fanaticism. But a religion of faith, 
working by love, imparts spiritual life to for- 
malism, and gives steadiness and common 
sense to fanaticism. Feelings can never be 
uniform. They are affected by natural tem- 
perament, education, and health. If we are 
governed by our feelings we shall be unsta- 
ble. 

The religion of Christ is a religion of faith, 
and a religion of faith knows no change. 



70 SAVED TO THE UTTERMOST. 

Faith rests upon the promises, and they are 
" yea and amen in Christ Jesus." Many pro- 
fessed Christians are like sail-craft, whose di- 
rection and speed are dependent on the direc- 
tion in which the wind blows. If the wind 
is fair, they make speed ; but if head winds 
come, they are ready to sing — 

" In vain we tune our formal songs, 
In vain we strive to rise; 
Ilosannas languish on our tongues, 
And our devotion dies." 

When we attain to that experience des- 
cribed by the apostle — "That Christ may 
abide in your hearts by faith" — we shall 
have reached heart stability. 

3. A failure to frankly confess the grace 
ivhich God has given, is sure to result in insta- 
bility and loss. 

A very large proportion of those who have 
lost the blessing of heart purity, did so by 
failing to humbly confess what God had done 
for them. Experience ought to teach us les- 



SAVED TO THE UTTERMOST, 71 

sons of wisdom here. We are often exhorted 
not to make confession of the possession of 
this grace. We listen to the instruction and 
soon have occasion to confess that we no 
longer have the blessing to confess. Those 
who retain perfect love confess it. We do 
not ignore faith as the condition of receiving 
and retaining perfect love, but we mean to 
say that such is the relation of confession to 
faith, that the one cannot long exist where 
the other is neglected. 

The reasons for this neglect are many and 
plausible. (1) We do not wish to offend, 
but rather to win the people. But we do of- 
fend by this neglect to tell what Jesus has 
done for us. We offend God, and Jesus whom 
He has sent. We grieve the Holy Ghost, by 
whose power we are wholly sanctified. 

(2) We wish to avoid being singular. We 
are fearful that we shall turn people away 
from us, and the truth. But such a course 
does not help the cause. A refusal to testify 
for Christ makes holiness no less distasteful 



72 SAVED TO THE UTTERMOST. 

to worldly professors. Theirs is a heart-trou- 
ble, which only grace can remove. Holiness 
was designed to make us a " peculiar people/' 
and we seriously compromise our faith by our 
silence. If we wish to avoid unfavorable 
criticism, we can do so, but we do so at the 
expense of the enjoyment of perfect love. 

4. Inactivity is a fruitful cause of instabil- 
ity. 

There is no saving faith which does not 
work by love, for "faith without works is 
dead." Some conclude that perfect rest is 
cessation from labor. But perfect rest means 
hands and head and heart full of earnest toil. 
Entire deliverance from inbred sin means 
more than personal introspection and singing 
psalm-tunes. It does this, but it means more ; 
it is in labors more abundant, 

5. Opposition is a cause of instability. 

Talk of it as we will, complain of it as we 
may, it is nevertheless true, that the most de- 
pressing and withering opposition to holiness 



■i 



SAVED TO TEE UTTERMOST. 73 

comes from persons in the church. If it were 
an enemy, then could we more easily endure 
it. But it is from those with whom we go to 
the house of God in company. After a poor 
soul, who has been burdened beyond measure, 
arises in their place in the prayer or confer- 
ence meeting and tells, in earnest words, of 
the bliss which has come to their hearts, and 
that the blood of Jesus Christ has cleansed 
them from all sin, — to have the pastor of that 
soul arise and say, " If people would only live 

m 

their religion and not say so much about 
it, they would show much more wisdom," 
or, " We have not much faith in those high 
professions ; we want to see people live their 
religion," — such a reply is a little crushing 
to an ordinarily sensitive soul. In a thousand 
ways, — in inuendoes and slurs against holi- 
ness and its professors, in prayer-meeting 
talks and Sabbath sermons, — these people 
who are trying to follow the Lord with a pure 
heart, are crossed and reproved and censured 
and criticised. After a time they cease to be 



74 SAVED TO THE UTTERMOST. 

heard, they fall into darkness, and the light 
goes out. 

These are a few of the causes of instability. 
Many more might be named. 

The Cure of Instability. 

Remove the cause. Remedy the evils 
named and the life will become uniform, and 
we shall have stable professors of holiness. 

1. Be sure that your experience is clear and 
satisfactory. There is no substitute for this. 
Some persons ignore the direct witness of the 
Spirit. They insist that the Word is suffi- 
cient for them. Listen not to such for a mo- 
ment. You are entitled to a direct witness of 
the Spirit. God has promised it, and it shall 
be given to you. 

2. Let your walk be one of faith more than 
.of feeling. Remember that all the promises 
are for you, and they are all " yea and amen 
in Christ Jesus." If you follow your feelings 
you will not have much ; but if you walk by 
faith you will have all the feeling you need. 



SAVED TO THE UTTERMOST. 75 

He who pays least attention to his feelings, 
generally has most enjoyment. 

3. Do not fail to confess all that God has 
done for you. A failure here is perilous. 
The soul withers and dies when it ceases to 
glorify God as a witness. On this reef many 
have foundered. 

4. Be full of good works. Faith without 
works will soon die. God says, "Work"; 
not as a condition of salvation, but as a con- 
dition of reivard. Man is saved by faith, 
but rewarded according to his works. No 
man ever became established in holiness who 
did not do, in some way, a good deal of 
hard work at soul-saving and body-blessing. 

5. Cultivate a loving spirit, and "the Lord 
will make you to abound more and more." 

We need not enlarge on these points — 
they should be sufficiently clear to all. " Stand 
fast in the liberty wherewith Christ hath 
made you free, and be not entangled again 
with the yoke of bondage." 



76 SAVED TO THE UTTERMOST. 

Then let us sing, with the Spirit and with 
the understanding : — 

" Jesus, plant and root in me 
All the mind t hat was in Thee ; 
Settled peace I then shall find; 
Jesus' is a quiet mind. 

Anger I no more shall feel, — 
Always even, always still, — 
Meekly on my God reclined, — 
Jesus' is a gentle mind. 

I shall suffer and fulfil 
All my Father's gracious will; 
Be in all alike resigned; 
Jesus' is a patient mind. 

Lowly, loving, meek, and pure, 
I shall to the end endure ; 
Be no more to sin inclined; 
Jesus' is a constant mind." 



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